25 July 2014
Jordan’s Prince El Hassan bin Talal is pictured in an orange garden outside his palace offices in the Jordanian capital, Amman. (photo: CNS/Dale Gavlak)
In a region and world of increasing polarization and intolerance, Jordanian Prince El Hassan bin Talal has for decades been a beacon of tolerance and understanding in the Middle East. As founder and chair of the Royal Institute for Inter-faith Studies and co-founder and chair of the Foundation for Interreligious and Intercultural Research and Dialogue, Prince Hassan has been the voice of conscience where conscience is being drowned out by religious extremism. He is also, not insignficantly, a descendant of the Prophet Muhammad.
Muslims are often criticized for not speaking up against the atrocities that are being committed in the name of Islam. Such criticism, while understandable, seems totally unaware of the incredible work the prince has done for decades. Yesterday he issued a statement, co-signed by several other religious and secular leaders in the region, condemning violence in the name of religion:
In recent days, we have read with horror about Christians being asked to leave the city of Mosul within 24 hours. We have also heard about the desecration of Christian holy spaces and their symbols — the bombing of churches and a cross being removed from St. Ephrem’s Cathedral, the seat of the Syriac Orthodox archdiocese in Mosul.
These actions are an appalling blot on the proud tradition of pluralism in a region that has been home to Chaldeans, Assyrians and other churches of the East for more than 1,700 years. Indeed, the destruction caused by the violence has engulfed all of the diverse populations that make up Iraq — the Turkmens, the Yazidis, the Sunnis and Shiites, Kurds and tens of thousands of Arab families who have been uprooted from the region in fear of their lives. These horrors continue to unfold on a daily basis and follow a brutal period of fighting in Syria. Today, the United Nations estimates that one out of every three Syrians is in need of urgent humanitarian aid. We cannot stand idly by and watch as the lives of the most vulnerable, our women and our children, are destroyed in the name of religion.
We have also viewed with concern the ongoing situation in Gaza and Israel, and leaving aside the horror of that situation for a moment, have been particularly distressed by how the name of religion has been invoked to justify the murder of ordinary people. Statements posted by young people on social media justifying the taking of innocent lives as “commandments from God” are a testament to how the pressure of living under the threat of violence can cause the minds and moral compass of not just the military and seekers of power, but also that of ordinary civilians, to atrophy. We should do all that we can to end the violence even as the numbers of casualties rise on a daily basis. Now, more than ever, we should all remember the quote of Malachi 2, verse 10: “Have we not all one father?”
In these troubling times, when we bear witness to a moral crisis of unparalleled dimensions, we should recall the Islamic concepts of “haq el hurriya” and “haq el karama,” the rights to freedom and to human dignity that are to be enjoyed by people of all faiths. To quote the words from the Quran: “We have honored the children of Adam and carried them on to land and sea” (Quran 17:70).
Read the entire statement here.
24 July 2014
Tags: Jordan War Religious Differences
Displaced Christians wait for humanitarian aid 20 July at a church in the Iraqi town of Hamdaniya, east of Mosul. (photo: CNS/Reuters)
The announcement that the caliphate was restored was issued by the extremist group ISIS (Islamic State of Iraq and Syria) on 29 June. I have been told by friends in the Middle East that the response of some young people was “What is the caliphate?” If that is the case with Muslims, how much more is it the case with non-Muslims throughout the world. What is the caliphate? What is the significance of it being restored? Is this something that should worry us?
I tried to answer a few of these questions in an essay published this week in America magazine:
For most people in the West the caliphate is an unknown. It sounds exotic — like something out of A Thousand and One Nights, a topic more suitable for National Geographic than The New York Times. However, ISIS and the newly proclaimed caliphate have taken over large sections of northeastern Syria as well as large sections of Iraq, including Mosul, the country’s second largest city. With efficiency and startling brutality ISIS has terrorized the Iraqi population, thrown the army into chaos and is marching on Baghdad where it threats to slaughter Shiites en masse.
Clearly the caliphate is back on the world stage. Contemporary information about the caliphate, mediated through the Western media, is a mixture of what ISIS thinks the caliphate was/is/should be, coupled at times with a historical reflection. As is the case in many ideologically motivated recreations of a historical past, the caliphate of ISIS relies on an idealized past, which, if it ever existed, did not exist for a very long time. While it is fair to say that the caliphate started with the death of the Prophet Muhammad in June 632 and continued until it was abolished by Atatürk in 1924, its form, authority and success differed greatly from place to place and time to time.
Read the full article, “Contesting the Caliphate,” in the current edition of America.
11 July 2014
Tags: Syria Iraq Islam Sunni Shiite
A Palestinian boy carries his belongings as he walks past the rubble of his family’s house which police said was destroyed in an Israeli airstrike in Gaza City on 9 July. The Israeli army intensified its offensive on the Hamas-run Gaza Strip, striking Hamas sites and killing dozens of people in a military operation it says is aimed at quelling rocket fire against Israel. (photo: CNS/Mohammed Salem, Reuters)
On 8 July 2014, the Justice and Peace Commission of the Assembly of Catholic Ordinaries in the Holy Land issued a statement entitled, “Call for a Courageous Change.” The document is in response to the increasing violence that has followed upon the murder of three Israeli teenagers and the revenge murder of a Palestinian teenager. The response of the Israeli government and the Palestinian organization Hamas has been to escalate the violence and revenge. Each side with some justification sees itself as the aggrieved partner seeking justice, which is often little more than blood vengeance. Each side — again with some justification — sees the other as the aggressor and occupier. As has so often been the case in the past, the conflict conceives itself as a battle of the righteous against the unrighteous and then feeds upon itself getting larger and more violent.
With clarity and courage, the commission analyzes what it sees to be the main forces driving the crisis. The commission also is very clear as to where it sees responsibility on both sides. The statement clearly mentions “the irresponsible language of collective punishment and revenge that breeds violence” and lays responsibility on “many in position of power and political leadership [who] remain entrenched, not only unwilling to enter into any real and meaningful process of dialogue, but also pouring oil on the fire with words and acts that nurture the conflict.”
Following in the path of Pope Francis, the commission in its statement attempts to “speak truth to power.” It recognizes that no side in this conflict is pure victim and no side is pure victimizer. The roles go back and forth. The statement’s critique of that common human trait to see where I am right and my opponent is wrong, while overlooking the instances where I am wrong and my opponent is right, traces its roots to the saying of Jesus, “Why do you observe the splinter in your brother’s eye and never notice the plank in your own” (Matt 7:3). The commission’s “Call for a Courageous Change” also throws strong light on one of the major problems in the conflict — namely, the mutual demonization of the other.
The statement makes a very important point that is often selectively overlooked in the media: “We need to recognize that resistance to occupation cannot be equated with terrorism. Resistance to occupation is a legitimate right, terrorism is part of the problem.” Throughout the entire document, however, there is the constant call for non-violent solutions and the commission condemns violence regardless of the side from which it originates.
In a region where polarization has become a way of life, “Call for a Courageous Change” is a light shining in the darkness. However, in a region where both sides have become “comfortable” with polarization, one wonders how much impact the document will have.
Read the statement here.
28 April 2014
Tags: Middle East Holy Land Israeli-Palestinian conflict Assembly of the Catholic Ordinaries of the Holy Land
A large crowd is seen as Pope Francis celebrates the canonization Mass for Sts. John XXIII and John Paul II in St. Peter’s Square at the Vatican on 27 April. (photo: CNS/Evandro Inetti)
News networks last weekend were filled with stories about the canonizations of Popes John XXIII and John Paul II. A commonly recurring theme was the hundreds of thousands of pilgrims who had come to witness this historic event in St. Peter’s Square. It seemed as if people from all over the world had converged on Rome.
But were they pilgrims or tourists? Anyone who has gone to Rome during the tourist season knows how crowded it can get with souvenir-hunting, camera-toting tourists, even in places like St. Peter’s Basilica.
However, that was not the case last weekend All of the many people interviewed were clear why they had come to Rome: the canonization of two popes. Tourism, if it played any role at all, was clearly secondary to the desire to witness and take part in a ceremony believers found holy. Rome was packed with pilgrims.
In a world of high speed transportation and tourism as a “mega-industry,” pilgrims and pilgrimages may seem quaint and a bit outmoded. Nevertheless, the draw of holy places is strong and ancient, going back thousands of years.
I wrote more about this phenomenon in a web-exclusive essay for the online edition of ONE:
Pilgrimage is deeply rooted in the religious imagination.
The desire to visit places — especially distant ones — that are seen as endowed with transcendence and spiritual power is evidenced in many of the world’s great religions. Since many faiths employ words denoting a journey — “road,” “walking,” “path” — to describe their religious practice, perhaps it is natural for the pilgrimage to provide a metaphor of that greater pilgrimage: the life of the believer. In fact, the notion of pilgrimage is deeply rooted in the three great monotheistic religions — Judaism, Christianity and Islam — but in very different ways.
To discover more about the importance of pilgrimage to these three religions, read Pilgrim People in the current online edition of ONE.
27 March 2014
Tags: Vatican Pilgrimage/pilgrims Pope Pope John Paul II Saints
In this image from 2011, a Christian cleric clasps hands with a Muslim sheik during a rally to demonstrate unity between Muslims and Christians in Cairo, Egypt.
(photo: CNS/Mohamed Abd El-Ghany, Reuters)
With mostly bad news coming out of the Middle East, it is encouraging to see that Christians and Muslims are working together in Lebanon to build peaceful relations.
Representatives from both faiths gathered this week in Beirut for the eighth Islamic-Christian Prayer Meeting, which had as its theme “Together Around Mary, Our Lady.”
The meeting took place on the Solemnity of the Annunciation (25 March), a national holiday in Lebanon and a day when both Christians and Muslims honor Mary, the mother of Christ. The meeting was organized by the St. Joseph University Alumni Assocation and the College of Our Lady of Jamhour.
Secretary of State Cardinal Pietro Parolin sent a message to participants, on behalf of Pope Francis. In the message, the pope encouraged Christians and Muslims to “work together for peace and for the common good, thus contributing to the full development of the person and the edification of society”, and entrusts the participants in the meeting “and all the inhabitants of Lebanon to the maternal intercession of the Virgin Mary, Queen of Peace and Protectress of Lebanon.”
“The Virgin Mary and Islamic-Christian Dialogue” was the theme of the address given by Rev. Miguel Angel Ayuso, secretary of the Pontifical Council for Interreligious Dialogue, during the meeting.
The Vatican news agency VIS reported:
In his address, which focused both on the figure of Mary and on the mission of the Pontifical Council for Interreligious Dialogue, Rev. Ayuso emphasized that the feast of 25 March was “a true example of the co-existence between Muslims and Christians that characterises Lebanese history, in the midst of so many difficulties, and which also constitutes an important example for many other nations.”
“Since Vatican Council II, the Catholic Church recognises that Muslims honor the Virgin mother of Jesus, Mary, and invoke her with piety,” he said. “Mary is mentioned various times in the Koran. Respect for her is so evident that when she is mentioned in Islam, it is usual to add ‘Alayha l-salam’ (‘Peace be upon her’). Christians also willingly join in this invocation. I must also mention those shrines dedicated to Mary which welcome both Muslims and Christians. In particular, here in Lebanon, how can we forget the shrine of Our Lady of Lebanon in Harissa?”
“Devotion creates sentiments of friendship: it is a phenomenon open to everyone. The cultural experiences that our communities can share encourage collaboration, solidarity and mutual recognition as sons and daughters of a single God, members of the same human family. Therefore, the Church addresses the followers of Islam with esteem. During the last 50 years, a dialogue of friendship and mutual respect has been constructed.”
With reference to the dialogue between Muslims and Christians, he went on to explain that the Pontifical Council for Interreligious Dialogue “seeks to establish regular relationships with Muslim institutions and organisations, with the aim of promoting mutual understanding and trust, friendship and, where possible, collaboration. In fact, there exist agreements with various Muslim institutions enabling the possibility of holding periodical meetings, in accordance with the programmes and procedures approved by both parties. With regard to the methods of interreligious dialogue and, therefore, the dialogue between Christians and Muslims, we must recall that dialogue is a two-way form of communication. ... It is based on witness of one’s own faith and, at the same time, openness to the religion of the other. It is not a betrayal of the mission of the Church, and much less a new method of conversion to Christianity. The document ‘Dialogue and Proclamation,’ published jointly by the Congregation for the Evangelisation of Peoples and the Council for Interreligious Dialogue in 1991, identifies four different forms of interreligious dialogue: the dialogue of life, the dialogue of works, the dialogue of theological exchange and the dialogue of religious experience. These four forms demonstrate that it is not an experience confined to specialists.”
Rev. Ayuso concluded by analyzing the role of Mary as a model for both Muslims and Christians.
“In the Apostolic Exhortation ‘Marialis Cultus’, promulgated in 1974 by Pope Paul VI, Mary is presented as ‘the Virgin who listens’, ‘the Virgin who prays’, ‘the Virgin in dialogue with God’. ... But there is also the image of a model of dialogue of seeking when, addressing the Archangel Gabriel, she asks, ‘How is it possible?’. Mary, a model for Muslims and Christians, is also a model of dialogue, teaching us to believe, not to close ourselves up in certainties, but rather to remain open and available to others.”
17 January 2014
Rabbi Joseph Potasnik, CNEWA’s Rev. Elias D. Mallon, Imam Khalid Latif, the Rev. Chloe Breyer and the V. Rev. Leonid Kishkovsky discuss current trends in religious freedom across the globe. (photo: courtesy of the United Nations)
If you want to know the state of religious freedom at the start of this new year, I got a revealing and sobering glimpse yesterday at the United Nations.
I took part in a panel discussion to observe Religious Freedom Day. It coincided with a Pew Report released earlier this week: “Religious Hostilities Reach Six-Year High.” The panel consisted of the V. Rev. Leonid Kishkovsky of the Orthodox Church of America; Dr. Brian Grim of Pew Research Center; Rabbi Joseph Potasnik, executive vice president of the New York Board of Rabbis; the Rev. Chloe Breyer, an Episcopal priest and director of the Interfaith Center of New York; Imam Khalid Latif, director of the Islam Center at NYU; and me, representing CNEWA.
The Pew Report employs two important ways of measuring religious freedom or lack thereof around the world: government restrictions and societal hostilities. Over the past several years each of the Pew Reports has shown increasing government restrictions and societal hostilities against (usually minority) religions. The most recent report shows an alarming increase in societal hostilities, including incidences where people have been killed for their faith.
In my paper, I offered several observations.
First, it seems to me that the notion of religion is not necessarily clear. When many people speak of religion they have an image of a Christian church with a clear organizational structure, with official spokespersons, etc. That is not the case with other — indeed, most — religions. Religions and faith traditions such as Islam, Hinduism and Buddhism, to say nothing of indigenous religions, are far less centrally organized than the average western, Christian church or denomination. Therefore, it is not always clear what a religion is or what its “borders” are. In its language about freedom of religion, the U.N. reflects this ambiguity by referring routinely to “freedom of religion or belief” without indicating what, if anything, the distinction might be.
Secondly, I noted that the majority of countries experiencing increased governmental restrictions and society hostilities were those that use some type of religious marker in their self-identification. In almost no country were these restrictions and hostilities directed at all religions; it is usually the religious freedom of only some religions that is compromised or threatened. The government isn’t always the only antagonist, either. In many, if not most, cases there are clear elements of religion vs. religion involved.
The problem is often one of conflicting rights. When the legitimate rights of one group or one individual conflict with the legitimate rights of another, there are few if any mechanisms to solve the conflict while at the same time respecting the rights and religious freedom of those involved. Further, the dichotomy of government/religion is too facile; governments and religion very often overlap.
These problems are both complicated and urgent. Even though the international community has spoken about freedom of religion since the 1948 U.N. Universal Declaration of Human Rights, the Pew Studies indicate that the situation is in fact deteriorating.
Perhaps the time is right for research into how competing rights claims can be settled for the sake of the common good without compromising people’s fundamental rights.
26 September 2013
Tags: United Nations religious freedom Religious Diversity
King Abdullah II speaks at the United Nations on 24 September. (photo: U.N./Marco Castro)
King Abdullah II, ruler of the Hashemite Kingdom of Jordan, gave an extraordinary speech to the United Nations General Assembly on 24 September 2013. The king, a descendant of the Prophet Muhammad, and his family have long been engaged in dialogue with Christians and other religious faiths. Although the number of Christians in Jordan is small, they have enjoyed freedom to practice their faith under this king and his predecessors.
In his speech, King Abdullah spoke of what a modern Arab state needs to be: free, with freedom of opportunity and equality for all its citizens. However, the stability of Jordan is being put under tremendous pressure by the large number of refugees entering its borders, including Christians from Iraq and war refugees from Syria. The king noted that the number of refugees in Jordan equals 10 percent of the entire population — and that percentage could rise to 20 percent. No country can easily absorb that amount of refugees. As a comparison, if the United States were required to take the same percentage of refugees, the number would exceed the present populations of New York and New Jersey.
Put bluntly, Jordan needs all the help it can get. As one of the few areas of stability in the region, it is also one of the few places where Arab Christians are free to live their faith. It is developing democratic institutions and could in the future be one model for democracy in the region. The refugee problem threatens all of this. Jordan has shown typical Arab hospitality in welcoming refugees. However, the country’s economy cannot bear the strain that this brings. If Jordan is to survive, the international community needs to help it with feeding, housing and, if necessary, resettling the hundreds of thousands of refugees who have come there seeking safety.
You can read the full text of the king’s speech at this link.
5 September 2013
Tags: Refugees Syrian Civil War Jordan Iraqi Refugees United Nations
In this image from last fall, rubble is seen near the altar inside a church damaged during shelling in Homs, Syria. (photo: CNS/Shaam News Network, handout via Reuters)
Once again there is talk of the United States being involved in military action in another Middle Eastern country. Having worked with Middle East issues for decades and now doing the same at Catholic Near East Welfare Association, I know people will ask my opinion about what is going on and the possibility of military action.
I have asked myself, “How many times have you found yourself in this situation?” I thought of the wars in Afghanistan and Iraq, the so-called First Gulf War to remove Saddam Hussein from Kuwait, the bombing of Libya. It got me wondering about how often the United States has been involved in military action in a foreign country. I was born in 1944. Franklin D. Roosevelt was president. A very unscientific run through the “archives” of my brain have led me to realize that — with the exception of Jimmy Carter — every U.S. president in my 69 years of life has been involved in military action in a foreign country. If, as I fear, engaging in this kind of military action can be addictive, this is a very disturbing thing.
I have visited Syria. I have dear friends there. I know Syrians who have personally lived through the horrors of the bombing of Aleppo. A relative of people I know took her two grade-school children and left their home in a Damascus suburb the day before the poison gas attack.
Christians and Muslims have lived together in peace in Syria for a long time. A Muslim colleague pointed out to me proudly that one of the minarets of the ancient Umayyad Mosque was called “Our Lord Jesus.” In the past two years, however, the situation of Christians has gotten increasingly more precarious. They have been driven out of villages where they have lived for centuries. Two archbishops have been kidnapped and their whereabouts unknown. Christians have been killed, churches destroyed and it seems as if life will never again return to normal.
Yet, Christian voices from Syria are almost unanimous in stating that outside military intervention — be it in the form of bombing or the sale of weapons — will not only not help, but will make their situation worse. The Melkite Greek Catholic patriarch in Damascus and the Chaldean patriarch in Baghdad have spoken out against a U.S. attack on Syria. Pope Francis has repeatedly called for a non-violent political solution to the carnage in Syria. Everyone condemns the use of poison gas. It is evil, a crime against humanity that cries out to God. However, over 100,000 Syrians have died already through conventional warfare. Is this means of killing any less evil?
Pope Francis has declared a period of prayer and fasting for peace in Syria and the Middle East this Saturday, 7 September. Christians, Muslims and all people of good will need to give witness to the belief that violence begets violence and that the only peace that can hold is one based on non-violence and mutual respect.
To help displaced Syrian families, click here.
3 July 2013
Students relax on the grounds of Bethlehem University. (photo: Steve Sabella)
Yesterday, I was privileged to meet with an unusual group of “ambassadors” at the United Nations Church Center. These “ambassadors” consisted of eight students and (very recent) graduates of Bethlehem University in Palestine. (CNEWA was one of Bethlehem University’s cofounders and Msgr. John Kozar, president of CNEWA, serves on the university’s International Board of Regents.) The young Palestinians — male and female, Christian and Muslim — were working mostly in the field of business and economics. They came from different parts of Palestine. Two of them were from Hebron/Khalil, a town that has seen a great deal of conflict between Palestinians and Israeli settlers. These were students who had to overcome incredible obstacles to study and graduate. Nevertheless, their enthusiasm and energy were palpable.
While in New York, the contingent was meeting with a variety of ambassadors and United Nations agencies. Sponsored by, among others, Caritas Internationalis, CNEWA and Catholic Charities, they also met with members of the U.N. Israel/Palestine Working Group, whose members include not only Catholics but also Lutherans, Presbyterians and Mennonites. They also visited Archbishop Francis Chullikatt, the Permanent Observer of the Holy See to the United Nations.
After several days of meetings in New York, the group will break up and individual members will spend the summer in different places around the United States, including Washington, D.C., Seattle and Tucson. They’ll have a chance to experience life in the United States — and give folks in the United States a chance to meet firsthand some Palestinians. Almost all of the students spoke of an “image” that Americans have of Palestinians that does not correspond to the reality. They expressed the desire that their stay in the United States would help Americans to realize that Palestinians are not terrorists or radical extremists.
Seeing their idealism and their youth certainly made me believe that these “ambassadors” can make a real difference in helping Americans better understand Palestinians. And, once they return to their homeland, perhaps they may help Palestinians better understand Americans.
1 May 2013
Tags: Palestine United States United Nations Palestinians Bethlehem University
This photo, taken in March, shows the property of the Cremisan Salesian Fathers and Sisters. Visible in the distance is the settlement of Gilo, built on land formerly part of Beit Jala. The plan is to expand the settlement of Gilo into the valley and connect it to another settlement called Har Gilo on the other side of the Cremisan property. CNEWA is a long-time supporter of the Salesian Sisters’ School, located on the premises. (photo: CNEWA)
A legal decision announced on Friday by an Israeli court has far-reaching implications for Palestinian farmers who own and work their lands near the West Bank city of Bethlehem. It also directly impacts Catholic religious institutions nestled in a region known as the Cremisan Valley.
The Cremisan Valley is a green, fertile stretch of land on the outskirts of Bethlehem. It is estimated that there are more than 50 families, most of them Christians, who own and farm the land. Although the valley is well within the borders of the Palestinian West Bank — i.e., not on the Israeli side of the Green Line or the 1967 demarcation dividing Israel proper from the West Bank — the Israeli government is planning to continue its Security Barrier through the Cremisan, in effect splitting the valley in two.
The United Nations estimates that the barrier stretches some 440 miles, more than twice the length of the 198-mile-long Green Line. Most of the barrier, about 70 percent, is either completed or under construction. The largest portion (about 85 percent) will run inside the West Bank, and cuts off almost 10 percent of Palestinian land from Palestinian control. About 6,500 Palestinians who live between the barrier and the Green Line are caught in what is called a “Seam Zone.” Therefore, those Palestinians over the age of 16 must obtain “permanent resident” permits to stay on land where they and their families have lived for centuries.
In addition to the farming families in the Cremisan Valley, there are two religious institutions on the land, run by the priests and sisters of the Salesians of Don Bosco. The priests came to the valley about 1870 when the area was still under the control of the Ottoman Empire. They opened the Cremisan Cellars, using the fertile hillsides to grow grapes and produce wines — including the sacramental wines used by Catholics in the Holy Land. In 1960, the Salesian sisters opened a school in the valley; today, it enrolls an estimated 450 students. CNEWA’s operating agency in the Middle East, the Pontifical Mission for Palestine, has provided grants to the sisters’ school to support the staff and install solar panels to provide electricity.
If the security barrier is constructed, Palestinian Christian farmers will be separated from their fields. Although there will be “agricultural gates” to allow farmers entry, similar openings already built elsewhere provide only limited access to the fields for short periods of time, making it virtually impossible for farmers to prune their olive trees or fertilize their crops and keep them properly maintained for successful farming.
The barrier will also separate the two Salesian communities. The priests will be isolated from the West Bank and will live in the Israeli-controlled “Seam Zone.” The sisters will be on the Palestinian side although the barrier will be erected around three sides of the property, creating a situation that the Assembly of Catholic Ordinaries in the Holy Land describes as “prison-like … surrounded by military barriers and check-points.”
Recognizing the already precarious position of Christians in the region, the Assembly of Catholic Ordinaries in the Holy Land, the Society of St. Yves — the legal and human rights office of the Latin Patriarchate — and the United States Conference of Catholic Bishops have expressed their opposition to the extension of the security barrier through the Cremisan Valley as it will further deteriorate the situation of Palestinian Christians, whose emigration from the Holy Land has hastened since 2000.
Tags: Middle East Christians Palestine Israeli-Palestinian conflict Farming/Agriculture Separation Barrier